The Hexagram of Joy (Earth below, Thunder above)

坤下震上　豫，利建侯行師。象曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！象曰：雷出地奮，豫。先王以作樂崇徳，殷薦之上帝，以配祖考。初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。

The hexagram Yu is composed of the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The hexagram statement says: "In a time of harmony and joy, it is advantageous to enfeoff vassals and to go to war." The commentary on the judgment says: "The hexagram Yu is when the yang lines are supported by the other lines and their aspirations are carried out in accordance with the principles, which is what Yu means. Since Yu acts in accordance with the principles, the heavens and earth are also like this, and how much more so enfeoffing vassals and going to war? The heavens and earth act in accordance with the principles, so the sun and moon move without error and the four seasons change without confusion; the sage acts in accordance with the principles, so punishment is clear and the people are loyal. The significance of the time of Yu is great!" The great image commentary says: "Thunder arises from beneath the earth and resounds powerfully, which is Yu. The ancient kings thus created music and emphasized virtue, offering music solemnly to the heavenly gods and pairing it with ancestors and fathers." The line statement for the first line says: "Enjoying joy and expressing it through sound and color, it is dangerous." The small image commentary says: "The first line enjoying joy and expressing it through sound and color is dangerous because the aspirations are exhausted and thus bring misfortune." The line statement for the sixth line says: "Upright and firm as a stone, acting on the opportunity without waiting for a full day, holding firm to the correct path brings good fortune." The small image commentary says: "Acting on the opportunity without waiting for a full day and holding firm to the correct path brings good fortune because it is in the center and holds firm to the correct path."

六三：盱豫，悔遲有悔。象曰：盱豫有悔，位不當也。九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。六五：貞疾，恆不死。象曰：六五貞疾，乗剛也；恆不死，中未亡也。上六：冥豫成，有渝無咎。象曰：冥豫在上，何可長也。

The line statement for the third line says: "Looking up with big eyes to flatter and seek pleasure, there will be regret; if one is slow to realize the regret, there will be further regret." The small image commentary says: "Regret arises from flattering and seeking pleasure because the position is inappropriate." The line statement for the fourth line says: "Joy arises from others, and great gains are achieved; there is no need for doubt, for friends will gather together as hair is gathered by a hairpin." The small image commentary says: "Joy arising from others and great gains are achieved because the mind is widely implemented." The line statement for the fifth line says: "Maintaining firmness yet suffering from a prolonged illness, yet remaining alive for a long time." The small image commentary says: "The fifth line maintains firmness but suffers from illness because it oversteps over the yang and occupies a position above it; remaining alive for a long time is because the central position has not been lost." The line statement for the top line says: "Being in darkness and indulgence has already become a fact; if there is a change, there will be no fault." The small image commentary says: "Being in darkness and indulgence while occupying a high position, how can this last long?"

震下兌上　隨，元亨利貞，無咎。彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉！象曰：澤中有雷，隨。君子以嚮晦入宴息。初九：官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: "Following, great success, advantageous to maintain the correct position, no fault." The commentary on the judgment says: "The hexagram 'Following' is when the yang lines come forward and dwell beneath the yin lines, with thunder and joy, which is following. Great success, maintaining the correct position without fault, thus the world follows the trend. The meaning of following the trend is very significant." The great image commentary says: "Thunder is hidden in a great marsh, which is 'Following.' The gentleman thus rests in the room at dusk." The line statement for the first nine says: "The object being guarded has changed, maintaining the correct position brings good fortune; going out to meet people brings merit." The small image commentary says: "The object being guarded has changed, following the correct path brings good fortune; going out to meet people brings merit, which will not result in loss."

六二：係小子，失丈夫。象曰：係小子，弗兼與也。六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。九四：隨有獲，貞凶，有孚在道以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

The line statement for the second line says: "Being attached to a young son, one loses the mature husband." The small image commentary says: "Being attached to a young son is not able to attend to both sides." The line statement for the third line says: "Being attached to the mature husband, one gives up the young son; thus, following can lead to success and is beneficial for maintaining a proper position." The small image commentary says: "Being attached to the husband is to give up the lower person in terms of will." The line statement for the fourth line says: "Following and gaining something, maintaining a proper position may bring danger; as long as one is sincere, follows the right path, and understands things clearly, there will be no mistakes." The small image commentary says: "Following and gaining something, in terms of principle, is dangerous; being sincere and following the right path is the result of wisdom." The line statement for the fifth line says: "Being sincere toward the virtuous, brings good fortune." The small image commentary says: "Being sincere toward the virtuous and having good fortune is because the position is proper and in the center." The line statement for the top line says: "He is bound and tied, and thus firmly held, the king holds a sacrifice on the western mountain." The small image commentary says: "Binding and tying him is because the way of following has reached its extreme at the top."

巽下艮上　蠱，元亨，利渉大川，先甲三日，後甲三日。蠱，惑也，壞也，有惑必有壞。蠱繼豫，宴安悅豫之後，沒溺於宴安，習染於奢靡，湛玩於聲色，天下事至此未有不敗壊者。非有陽剛之才出乎眾陰之上，振起而一新之，則事之頹敝者未易革也。

The Hexagram of Gu is composed of the Lower Trigram Xun (Wind) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: "Greatly prosperous and smooth, favorable for crossing great rivers; on the three days before and after the Jia day, proclaim orders clearly." The term "Gu" means confusion and decay; when there is confusion, there must be decay. The Hexagram of Gu follows immediately after the Hexagram of Yu. After a time of ease and joy, people become immersed in ease, indulged in luxury, and engrossed in pleasures. When the world reaches this state, nothing is left unspoiled. Unless a man of yang strength rises above the many yin forces, vigorously revives and completely renews, the already ruined affairs will not be easily rectified.

治蠱豈一人之力能獨任之哉？能大通乎天下，使群才皆為我用，然後可渉難而有濟也。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也，利渉大川，往有事也，先甲三日，後甲三日，終則有始，天行也。

How can one person alone eliminate accumulated evils? It must be widely applied throughout the world, employing all kinds of talents, before one can overcome difficulties and achieve success. The Commentary on the Judgment says: "The Hexagram of蛊 has yang strength above and yin weakness below, humility followed by knowing when to stop, which is what constitutes蛊.蛊 is greatly smooth, and thus the world is governed; it is advantageous to cross a great river, meaning there will certainly be matters to attend to; the three days before and after the Jia day, and the three days before and after the Jia day in the month of Shen, is because after an end comes a beginning, which is precisely the operation of the heavenly way."

以卦體言之，則震剛而巽柔；以爻言之，則艮以一陽在上而二陰在下，巽以二陽在上而一陰在下，陽在上而為主，陰在下而為用，治柔者剛也。蠱之時，必有所矯革，能巽而止，彼巽而我止之，治蠱之道盡矣。蠱至大通，則能革故鼎新而天下治矣。

In terms of the trigrams, Zhen represents strength and Xun represents flexibility; in terms of the yao positions, Gen is a yang line on top and two yin lines below, while Xun is two yang lines on top and one yin line below: yang occupies a superior position and acts as the master, while yin is in a lower position and is subject to control. It is the yang that can regulate the yin. When in the hexagram Gu, there must be some rectification and transformation; by being humble and then stopping, when the other party is humble and I impose restraint, the method of rectifying accumulated evils is fully explained. When accumulated evils reach a state of great openness and clarity, it is possible to eliminate the old and establish the new, and thus the world is governed.

利渉大川往有事者，當蠱之時，世必多事，非冐渉險難不能濟也。陽剛在上，陰柔處下，上下理順，雖未能安靜，固無悔咎之可慮。先甲三日、後甲三日終則有始天行者，順乎人情則因而循之，違於人情則革而化之。一治一亂，若環之無端，法令既乆，無不敝者。聖人救敝之道，因革損益與時宜之，此何異四時之運、寒暑之推遷乎？

The phrase "favorable for crossing great rivers, going forward to undertake matters" means that when in the hexagram "Gǔ" (Guilt), the world is inevitably full of disturbances, and one cannot achieve success without daring to cross over difficulties. Yang is in a superior position, while Yin is in an inferior position, so the distinctions between superior and inferior are proper. Although there is still no peace and calmness, there is originally no regret or blame to be concerned about. The saying "three days before the first day of the month, three days after the first day of the month, the end leads to the beginning, which is the way of heaven" means that if something conforms to human feelings, it is followed and continued; if it goes against human feelings, it is changed and transformed. There is alternation between order and chaos, like a circle with no beginning. When laws are implemented for a long time, they inevitably lead to problems. The way of the sage to remedy these problems is to follow and change, reduce and add, all according to the situation, which is no different from the cycle of the four seasons and the alternation of cold and heat.

蓋立春日出於甲，故乾成於甲；立秋日入於庚，故坤成於庚。陰陽天地之終始，故經舉甲庚於蠱、巽二卦，以極乎變化之道也。先甲三日、後甲三日，聖人慾大有為以救濫扶衰、一新天下，非創法制令、大有所更革則不能也。然民愚無知，非先期而揭示，則聴命者或不能達其情；非後令而申審，則從命者或不能通其意。

In general, at the beginning of spring, the sun rises from the Jia position, so the Trigram Qian is completed at the Jia position; at the beginning of autumn, the sun sets from the Geng position, so the Trigram Kun is completed at the Geng position. Jia and Geng are the end of yin and yang, and the beginning of heaven and earth, so the Classic of Changes mentions Jia and Geng in the hexagrams Gu and Xun, to exhaust the principles of change. The phrase 'three days before Jia and three days after Jia' refers to the sage's great endeavors to correct excesses, support decline, and renew the world. Without establishing systems and issuing commands, making significant changes, it would be impossible. However, the people are ignorant and foolish. If the truth is not revealed in advance, those who follow orders may not understand the facts. If the command is not further explained and examined after it is issued, those who carry it out may not grasp its meaning.

夫改更舊法、創制新令，非天下大壞、王道板蕩之時，豈敢易而為之哉！唐虞三代損益更革皆不得已，如天地四時之運、陰陽之極，勢不得不革，故彖辭釋之曰「終則有始，天行」也。以言聖人創法制令，亦如六甲之運，勢不得不有所革。蓋陰不極則陽不生，亂不極則徳不形，予蓋因彖辭而悟其理，非臆說也。

Revising old methods and establishing new decrees, if not in times of great disorder and collapse of the Way of the Kings, where would one dare to act lightly? The reforms and changes of Tang Yao, Yu Shun, and the Xia, Shang, and Zhou dynasties were all done out of necessity, just as the four seasons operate and yin and yang reach their extremes, compelling change. Therefore, the Commentary on the Judgment says, "After an end comes a beginning, this is the way of heaven." This means that sages in creating laws and issuing commands are also like the cyclical operation of the Six Heavenly Stems, compelled by circumstances to make changes. Because yin does not reach its extreme, yang will not arise; disorder does not reach its extreme, virtue will not manifest. I have come to understand this principle through reading the Commentary on the Judgment, not through mere speculation.

諸儒之論，惟陸氏近之。陸氏以謂：居其始以創其制，要其終以慮其敝，敝則復新，終則復始，猶天道之行、四時之運也。鄭氏以謂：甲者，造作新令之日，甲前三日取改過自新，故用辛；甲後三日取丁寧之義，故用丁也。此說固善，不知先庚三日為丁、後庚三日為癸，其義安在？

The discussions of various scholars are only close to what Lu氏 said. Lu氏 believes that establishing a system at the beginning and foreseeing its faults at the end; when there are faults, they are renewed, and after one end comes another beginning, just like the operation of the heavenly way and the cycle of the four seasons. Zheng氏 (Zheng Xuan) thinks that Jia is the day for creating new decrees, and three days before Jia, taking the meaning of "changing past mistakes and renewing oneself," so they use Xin day; three days after Jia, taking the meaning of "caution and reminder," so they use Ding day. This view is indeed correct, but it is unclear where the meaning of the "Xun" hexagram lies, which says three days before Geng is Ding day and three days after Geng is Gui day.

程子曰：甲，數之首，事之始也，如辰之甲乙、甲第、甲令皆謂首也。治蠱之道，當思慮其先後三日，蓋推原先後，為救敝可乆之道。先甲，謂先於此究其所以然也；後甲，謂後於此慮其將然也。其說固美，然義則未明。

Cheng Yi said: Jia is the beginning of numbers and the start of affairs, just as in the heavenly stems and earthly branches, the Jia and Yi, in the imperial examination system, the first rank, and in legal orders, the first decree, all take the meaning of "being first." To rectify accumulated evils, one should think carefully about the three days before and after, that is, to investigate the origin both forward and backward, as a method for remedying evils and ensuring lasting results. "Prior to Jia" means to trace back the reasons for the current situation, while "after Jia" means to consider the future consequences. This statement is indeed refined, but the meaning is still not sufficiently clear.

獨蘇氏以六甲為說，先甲謂子、戌、申也，後甲寅、辰、午也，大槩言君子小人相為進退而治亂因之。陽生於子，盡於已；陰生於午，盡於亥；陽為君子，陰為小人。故蠱、巽二卦皆以甲庚為言，則蘇氏之說獨異諸儒，而非二卦大意，然皆不可廢也。子因備存其意，以俟後之人發明而去取焉。

Only Su's school uses the Sixes to establish its theory: "Prior Jia" refers to the branches Zi, Xu, and Shen, while "Later Jia" refers to Yin, Chen, and Wu. The general idea is to explain how gentlemen and petty men alternate in their advancement and retreat, and how order and chaos follow accordingly. Yang energy begins at Zi and ends at Si, while Yin energy begins at Wu and ends at Hai. Yang represents gentlemen, and Yin represents petty men. Therefore, the hexagrams Gu and Xun both use Jia and Geng to express their meanings. In this way, Su's approach differs from other schools and does not align with the main themes of these two hexagrams. However, the views of various schools should not be discarded. I therefore preserve these opinions together, waiting for later scholars to elaborate on them and decide which to accept or reject.

象曰：山下有風，蠱。君子以振民育徳。風行山下，物無不擾亂者，故有蠱之象。君子體此象，以外振窮民，內育已徳。振者，拯救之也；育者，涵養之也。振民所以育吾徳也。當海內離散敗壊之時，能發倉廩、蠲逋負，則田野之間父子相保，其為育徳孰大於此！

The Great Image Commentary says: "Wind rising beneath the mountain, this is the hexagram of 'Gǔ.' The gentleman thus rescues the people and cultivates virtue." Wind blowing beneath the mountain causes all things to be disturbed and unsettled, hence the image of 'Gǔ.' The gentleman observes this image, and externally rescues the poor people, and internally cultivates his own virtue. "Rescue" means to save, and "cultivate" means to nurture; rescuing the people is precisely for the cultivation of virtue. When the world is in disarray and decay, if one opens the granary to provide relief and forgives unpaid taxes, then in the fields father and son can be preserved together. What greater act of cultivating virtue is there than this!

初六：乾父之蠱，有子，考無咎，厲終吉。象曰：乾父之蠱，意承考也。人君狃於宴安，湛於逸樂，天下蠱壊，非得善繼之子堪任大事，曷足以振起之？宣王承幽王之後，修車馬，備器械，復會諸侯於東都，卒成中興之功；祿山之亂，明皇幸蜀，肅宗即位靈武，以復兩京，可謂有子矣，故考可以無咎。

The line statement of the first line of the "Guz" hexagram says: "Correcting the disorder left by the father, such a son would make the deceased father without fault; although there is danger and hardship, ultimately it is auspicious." The small image commentary says: "Correcting the disorder left by the father, the intention is to continue the legacy of the father." When a ruler is accustomed to ease and indulges in pleasures, the affairs of the world become ruined. If there is no capable son who can shoulder great responsibilities, by what means can things be revived? King Xuan of Zhou inherited the legacy of King You, repaired the chariots and weapons, and gathered the feudal lords again at the eastern capital, eventually achieving the merit of revival. When An Lushan rebelled, Emperor Xuanzong fled to Sichuan, and Emperor Suzong took the throne in Lingwu, recapturing the two capitals of Chang'an and Luoyang. These can all be called "having a son," so the deceased father can be without fault.

然亂自我致，非吾君之子孰與興之？然則中興之業，難以盡付之大臣，故蠱卦特稱父子者以此。然乾父之事，其間亦有不可盡循者，使為子者能每事加危懼，內常恐傷父之志，外不失責望者之心，意常承順而不見背違之跡，如此乃可終獲其吉也。豈若異姓相代，如湯武應天順人，聲其惡過而無所忌畏者乎？或稱父，或稱考，蓋兼存沒而言。

But calamity and disorder are originally self-invoked; if it is not our sovereign's son, who else could restore it? Therefore, the great task of revival cannot entirely be entrusted to ministers. The hexagram "Gǔ" specifically mentions father and son, precisely for this reason. However, rectifying the father's affairs also involves aspects that cannot be entirely adhered to old ways. If the son can be more cautious in all matters, internally always fearing to harm the father's aspirations, externally not failing the expectations of others, maintaining a consistent intention of obedience without showing any trace of rebellion, only then can ultimate auspiciousness be achieved. How could this be compared to a different surname replacing the dynasty, such as Tang of Shang and Wu of Zhou, who responded to heavenly mandate and followed the people's will, openly announcing the faults of the former sovereign without any fear or hesitation? The line statements sometimes refer to "father" and sometimes to "kǎo" (father in the sense of deceased), covering both living and deceased situations.

九二：乾母之蠱，不可貞。象曰：乾母之蠱，得中道也。臣事君與子事父母，其義一也。母為女君之象，亦陰柔之主也。九二以陽剛中正上應六五，乾母之蠱也。婦人之性雖曰陰柔，然亦有鷙忍強戾、果於為惡者，非能一旦使之翻然以從善也，當從容柔順以輔導之。陳平之事呂后、狄仁傑之事武后，可謂得其道矣。呂后王諸呂，武后廢廬陵王，二人未嘗面折廷爭，然卒安劉氏者平也，卒返廬陵王者仁傑也。若王陵、褚遂良輩，徒至於殺身而巳，何補於治亂哉？

The line statement for the second line of the "Guz" hexagram says: "Correct the disorder left by the mother, but do not adhere rigidly to convention." The small image commentary says: "Correcting the disorder left by the mother is because one has attained the middle path." A minister serving a sovereign and a son serving his parents are based on the same principle. The mother is symbolized by the female sovereign, who is the ruler of the yin aspect. The nine in the second line, with its yang and upright nature, corresponds upward to the six in the fifth, which is called "the male parent's蛊." Although the nature of a woman is yin, she may also be fierce, cruel, domineering, and ruthless, and it is impossible to change her in a short time. Therefore, one should guide her with calmness and gentleness. Chen Ping serving Lady Lu and Di Renjie serving Empress Wu are examples of understanding the proper way. Lady Lu wanted to appoint the Li family as kings, and Empress Wu deposed the Prince of Lu陵, yet neither of them openly opposed or argued in court. In the end, Chen Ping restored the Liu dynasty, and Di Renjie brought the Prince of Lu陵 back to the court. As for people like Wang Ling and Chu Suiyang, they ended up dying for their cause, but how could they contribute to the stability or restoration of order?

易道所貴，貴乎無咎悔，不以殺身為善。蘇氏解「五十而學易，可以無大過」，以謂非老於憂患之君子未易學也。孔子之意，蓋慮後世學易者有如馮道之流，則比干、伯夷不足貴矣。爻言不可貞，象言得中道，蓋九二以陽剛履臣位之中，陽剛則慮其守正而不知變，故其戒如此。

The way of The Zhou Changes values avoiding misfortune and regret, and does not regard sacrificing one's life as the best choice. Su氏 explains the statement in The Analects, "At fifty, one can study The Changes and avoid great mistakes," as meaning that a mature and experienced gentleman who has endured hardships is not easily able to learn it. Confucius' intention was probably to be cautious about those who might later study The Changes and become like Feng Dao, in which case figures like Bi Gan and Bo Yi would seem less commendable. The line statement says "not suitable for firmness," and the Small Image Commentary says "attaining the middle path," because Nine Two, with its yang strength, is positioned in the middle of the minister's place. The fault of yang is that it only knows to adhere to correctness and does not understand flexibility, so the warning is given in this way.

九三：乾父之蠱，小有悔，無大咎。象曰：乾父之蠱，終無咎也。子事父、臣事君，雖負剛明之才足以乾正家國之事，然失之太専則子近於不順，臣失之太強，固不能無小悔也，但不至大咎而巳。蓋九居三位，重剛而不中，以此事上，本有大咎悔，而巽能順之，艮能止之，故不至於已甚也。人臣事君如子事父，父有爭子，君有爭臣，其始未嘗無咎悔也，然以剛且正，故得終無咎也。

The line statement of the third line of the Gǔ hexagram says: "Correcting the disorder left by the father, there is slight regret, but no great fault." The small image commentary says: "Correcting the disorder left by the father, ultimately there is no fault." A son serving his father, a minister serving his sovereign, even if he possesses strong and enlightened abilities sufficient to correct matters of state and family, if he is overly domineering, the son will be seen as disobedient; if the minister is overly resolute, he is bound to incur some regret, but not a major fault. This is because a yang line in the third position is strong and unyielding without being centered, and using such an attitude to serve the superior is naturally prone to great fault and regret. Fortunately, the nature of the Wind trigram (Xun) makes him flexible and compliant, and the nature of the Mountain trigram (Gen) makes him know when to stop, so he does not go too far. A minister serving the sovereign is like a son serving his father. The father should have a son who speaks frankly, and the sovereign should have a minister who speaks frankly. At first, there may be fault and regret, but because he is both strong and upright, he ultimately does not commit any fault.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。天下蠱壊之時，非強濟之才不能乾也。乾者，實能扶持其傾危。若寛裕優容，無所矯正而革之，日復一日，以茍延朝夕可也；若有所往以濟時艱，必不勝其任，徒見鄙吝耳。蓋六四陰柔無應，處乎艮下，寛裕自守可也。蓋事有幾，非適當其時不可強行，故象言「往未得」也。

The line statement of the sixth line in the hexagram "Gǔ" says: "Treat the disorder left by the father with leniency, but going forward will result in regret." The small image commentary says: "Treat the disorder left by the father with leniency, but going forward will not bring gain." When the world is full of accumulated evils and corruption, if there is no strong and capable person to rectify the situation, it cannot be corrected. The term "Qian" refers to someone who can truly support and restore a situation in crisis. If one only indulges and tolerates without correcting and reforming, passing each day as it comes may be acceptable for temporary survival; but if one wishes to move forward to alleviate the difficulties of the situation, one will certainly be unable to shoulder the responsibility and will end up in regret and disgrace. The sixth line is a yin and soft line without a corresponding line, and it is located at the lower part of the Gen structure, so merely being lenient and self-contained is acceptable. Doing things requires timing; if the time is not right, one should not force action. Therefore, the small image commentary says "going forward will not bring gain."

六五：乾父之蠱，用譽。象曰：乾父用譽，承以徳也。五為君位，六五為繼體之君，以陰柔而乾父之蠱，是能從容柔順、彌縫蠱壞以濟大業而無矯拂之過，材雖不足而徳可尚也，以此得譽而天下歸之。象言「承以徳」者，九二有中正之徳，奉承以徳，不失子道而已。唐太宗、肅宗非不才之子也，即位之後使其父惴惴然常有意外之患，有徳者固如是乎？

The line statement of the fifth line of the Hexagram of蛊 says: "Correcting the disorder left by the father, thus gaining a good reputation." The Small Image Commentary says: "Correcting the father's legacy and gaining a good reputation, is using virtue to carry on the legacy of ancestors." The fifth line is the sovereign position, and the line six in the fifth is the ruler who inherits the throne of the previous sovereign. With a gentle and yielding nature, he corrects the disorder left by his father, thus being able to calmly and smoothly mend the broken parts and achieve great accomplishments, without the mistake of forcefully opposing. Although his ability may be insufficient, his virtue is commendable, and by this he gains a good reputation, and the world submits to him. The Small Image Commentary says "carrying on with virtue" because the line nine in the second has the virtue of being upright and just, and the line six in the fifth uses virtue to honor the ancestors, without losing the way of a son. Tang Taizong and Tang Suzong were not sons without ability, yet after ascending the throne, they made their fathers anxious and often worried about unexpected calamities. Can a virtuous person be like this?

上九：不事王侯，髙尚其事。象曰：不事王侯，志可則也。以陽剛有為之才，當蠱之終，處六五之上，若不能遐舉逺引、奉身而退，則禍不旋踵矣。伊尹既復政厥闢，將告歸；漢留侯佐漢得天下，然後從赤松子遊，其知此矣。老子曰：功成名遂身退，天之道也。象言「志可則」者，聖賢君子能知進退存亡之幾，固可為法於後世也。

The line statement of the topmost line of the Gǔ hexagram says: "Not serving princes and lords, but valuing one's conduct higher than achievements." The small image commentary says: "Not serving princes and lords, such a mind can be taken as a model." With a strong and capable yang nature, being at the top of the Gǔ hexagram, above the sixth line, if one cannot withdraw and retire, misfortune will come quickly. Yi Yin, after returning power to his sovereign, prepared to retire to his native land; Liu Hui of the Han dynasty, after assisting the Han dynasty to gain the empire, followed Chìsōngzǐ in his cloud travels. They all understood this principle. The Lǎozǐ says: "After achieving accomplishments and establishing a reputation, to withdraw and retire is in accordance with the way of heaven." The small image commentary says "will be a model," meaning that sages and virtuous men can perceive the subtle signs of advancement, retreat, existence, and demise, and thus can naturally become role models for later generations.

上經。兌下坤上。臨：元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。凡以上臨下皆謂之臨，人主君臨天下，諸侯君臨一國，皆臨也。《書》言：予臨兆民，懍乎若朽索之馭六馬。孔子曰：居敬而行簡，以臨其民。聖人臨下，其致慎如此，臨所以為大也。

This volume discusses the Upper Classic of The Zhou Changes. The hexagram Lin has the lower trigram Dui and the upper trigram Kun. The hexagram statement says: "Original, prosperous, beneficial, and correct, until the eighth lunar month there is misfortune." The Commentary on the Judgment explains that the hexagram is called "Lin" because the yang energy is gradually growing. The lower trigram Dui represents harmony and joy, and the upper trigram Kun represents flexibility and gentleness. The line Nine in the Second, being yang and in the center, corresponds with the line Six in the Fifth, the ruler, thus achieving great prosperity without losing correctness. This is the regular way of the heavens. As for the statement "until the eighth lunar month there is misfortune," it refers to the approaching time when yang energy will decline. All those who are in a superior position and govern those below are called "Lin": a ruler governing the world, a feudal lord governing his state, are both examples of Lin. The Book of Documents, "Five Songs of the Five Sons," says: "I govern millions of people, being cautious as if using a rotten rope to control six horses." Confucius said: "Be respectful in heart and simple in action, and govern the people with such an attitude." The sages, facing the people below, were so cautious, which is why Lin is considered great.

況四陰在上以臨二剛，剛非柔之所能制也，故臨當剛長之初，已有陽消之理，聖人慾使後世為人上者常兢業以圖之也。陰陽消長，君子小人更為進退之象。浸猶浸潤也，一氣不頓進，如草木之長，日加益而人不知也。

Moreover, the hexagram of Qian is composed of four yin lines at the top, which dominate over the two yang lines below. Originally, yang strength is not subject to the control of yin softness. Therefore, when the hexagram of Qian appears, it signifies the initial stage of yang energy beginning to grow. Yet within the hexagram, the principle of yang energy eventually retreating is already embedded. The sage's intention is to remind future rulers in positions of authority to always remain cautious and diligent in their governance. The waxing and waning of yin and yang symbolize the alternation of virtuous and petty persons in coming into power and withdrawing. "Jin" means gradual infiltration; a force does not surge all at once, just as grass and trees grow day by day, yet people do not notice it.

兌說而坤順，臨民之道以說順為本。九二剛而得中，六五以柔應之。既說而順，臨至剝，非濟以剛則強梗者或不可制，故孔子曰：臨之以莊則敬也。如此則能大亨以正，具乎元亨利貞之徳，其大與乾同功，故能斡旋運量以臨制天下也。

The lower trigram is Dui, meaning harmony and joy, and the upper trigram is Kun, meaning flexibility and obedience. The method of a ruler governing the people is fundamentally based on harmony and flexibility. Nine in the Second is a strong yang line located in the center of the lower trigram, and Six in the Fifth is a flexible yin line that corresponds with it. However, if one only governs with harmony and flexibility, and the strong yang is gradually worn away, without the support of firm decisiveness, those who are stubborn and rebellious may not be controlled. Therefore, Confucius said, "To treat the people with solemnity, the people will be respectful." (See "The Book of Rites: Governing the People") Only in this way can one achieve great success while maintaining correctness, possessing the four virtues of "origin, success, benefit, and constancy." Its grandeur is equal to the trigram Qian, thus it can manage and govern the world.

然陽剛主進，進而不已則治極必亂，安極必危，故戒以八月有凶也。陽生於十一月為復，十二月為臨，此二陽方長之時，至五月夏至而陽消，六月為遯，自子至未凡歴八月，故云八月有凶也。有凶者，有凶之理，未必皆凶也。

However, the nature of yang is to advance, proceeding continuously without stopping. When governance reaches its extreme, disorder is bound to arise; when stability reaches its extreme, danger is bound to come. Therefore, the Hexagram Statement says, "By August there will be misfortune." Yang energy begins in the eleventh month, which corresponds to the Hexagram of复 (Return); the twelfth month is 临 (Approaching), when two yang lines are just beginning to grow. By May, the Summer Solstice, yang energy starts to decline, and the Hexagram of 遯 (Retreating) appears. Counting from the first month to the sixth month, a total of eight months are experienced, hence the statement "By August there will be misfortune." Saying "there will be misfortune" means that the possibility of misfortune exists, not that misfortune is certain to occur.

象曰：澤上有地，臨，君子以敎思無窮，容保民無疆。水之性汪洋放肆，無以堤防之則有奔沖決溢之患，澤上有地，所以為臨民之象也。臨民之道，固當有以防範之，豈徒厲以威嚴、驅以刑戮哉？君子體此象，教民以禮義而思其所疾苦，無有窮已；容之則民有以措其手足，保之則不相陵犯，皆臨民之道也。無疆者，如此則其道廣大，無此疆爾界之殊也。

The Great Image Commentary says: "There is land over water, which is the hexagram of Approaching; the gentleman thus understands that teaching the people should have no end, and caring for them should have no boundaries." Water by nature is vast and unrestrained, and without embankments to control it, it causes floods and breaches; but land over water forms an image of the ruler approaching and caring for the people. Approaching the people should indeed involve caution, but is it only by using harsh authority and punishment to drive them? The gentleman observes this image and teaches the people with propriety, while constantly remembering their hardships without ceasing; he can accommodate them, giving them a place to rest and live; he can sustain them, preventing them from harming each other—these are the ways of governing the people. What is meant by 'without boundaries' is that when one does this, the path is vast and boundless, without distinctions of 'this is my territory, that is yours.'

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。咸，感也。臨人必以無心而感格之。蓋一陽在下與四為應，四近君而位尊，不可枉已以乾進也，志在行其正道而已，如此乃可免乎咎悔而趨吉也。九二：咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。初九、九二二陽在下，六四、六五以為正應。蓋二為剛中之臣，以應柔中之主，君臣之間以無心相感，以成君臨之大，故吉而無不利也。然九二雖不失臣道之正，而才剛任專，以事優柔之主，事固有不可盡從者，或逆其所順，或強其所劣，故象言未順命，乃所以為吉而無不利，聖人致其規戒之意深矣。

The line statement for the first line (Initial Nine): "When there is mutual response, the king's virtue is established and it is auspicious." The Small Image Commentary says: "When there is mutual response, the king's virtue is established and it is auspicious, because his mind and actions are upright." "Xian" means response. To approach others, one must do so with sincere and selfless sincerity. The first line is a yang line at the bottom, corresponding to the fourth line; the fourth line is close to the position of the king and holds a high position, yet the first line does not bend itself to seek promotion, but instead remains committed to promoting the right path. Only in this way can one avoid mistakes and regrets and move toward auspiciousness. The line statement for the second line (Nine in the Second): "When there is mutual response, it is auspicious and there is no disadvantage." The Image Commentary says: "When there is mutual response, it is auspicious and there is no disadvantage, because it does not blindly obey the king's orders." The first and second lines are both yang lines at the bottom, and the fourth and fifth lines above correspond to them. The second line is a strong and upright minister, corresponding to the gentle and upright king. The king and minister communicate with sincere and selfless sincerity, thus achieving the great task of ruling the world, hence it is auspicious and there is no disadvantage. However, although the second line does not deviate from the proper path of a minister, its nature is strong and it tends to act independently in serving a hesitant king. Matters naturally have aspects that cannot be universally obeyed: sometimes one must go against what the king is inclined to follow, and sometimes one must push the king beyond his capabilities. Therefore, the Small Image Commentary says "not following the king's orders," which is precisely the reason for its auspiciousness without any disadvantage. The profound advice and warnings conveyed by the sage here are indeed deep.

六三：甘臨，無攸利，既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。三以陰柔而居陽位，又二剛在下而三直出其上，以勢位臨之，非二陽所能堪也。要之三為小人，乘剛而不中，有負乘致寇之象，不能引身退避，而徒甘言以媚悅於人，其孰肯信之？故無適而可也。若能以憂危自處，日虞禍患之至，而克已下賢，庶幾其免乎！

The line statement for the third line says: "Sweetly approaching others brings no benefit; if one is already anxious about it, there will be no blame." The Small Image Commentary says: "Sweetly approaching others is because the position occupied is inappropriate; since one has already been anxious about it, the mistake will not last long." The third line, though of a yin and flexible nature, occupies a yang and strong position, and below it there are two yang lines. It directly dominates over these two yang lines, using its power and position to control others. This is something that the two yang lines cannot tolerate. In summary, the third line is a petty person who dominates over yang strength but does not occupy the central position, which corresponds to the image in the Great Treatise "carrying a burden while riding a carriage, leading to the arrival of bandits." Since it cannot withdraw or retreat, it can only use sweet words to please others. Who would believe such words? Therefore, wherever it goes, it will not be successful. If it could instead be anxious about its own danger and constantly worry about calamity, restraining itself and humbly respecting the virtuous, it might perhaps avoid disaster.

然則臨人之道，生殺利害之權咸自已出，六以陰柔之質而據顯位，眾所不與，況二與初皆陽剛君子，方處內而將進，其肯為之下乎？儻不能深自悔悟，惕然有淵氷之懼，而日復一日，禍可既乎？故象言甘臨位不當也，既憂之咎不長也。能憂其所當憂，雖有咎悔，其能久乎？

In this way, taking control of others' authority, deciding life and death, granting or withholding benefits, and promoting or eliminating evils all rest in one's own hands. The sixth trigram, which is yin and soft, occupies a prominent position, yet no one is willing to submit to it. How much less would the ninth trigram at the beginning and the ninth trigram in the second position, both yang and noble, who are within the inner trigram and about to rise, be willing to submit to such a person? If the sixth trigram does not deeply repent and remain vigilant as if standing on the edge of a deep abyss or walking on thin ice, merely dragging each day along, when will the calamity ever end? Therefore, the Small Image Commentary says, "Sweetly approaching, the position is inappropriate; having already worried about it, the misfortune will not last long."—If one can fear and be concerned about what one should fear, even if there is regret and remorse, how could that last long?

六四：至臨，無咎。象曰：至臨無咎，位當也。坤體至順，而四位尊居正，與初為應，上比於主而下臨於民，臨之至善者也。餘爻地逺而多懼，四近君而情通，以此臨民，何咎之有？故象言至臨無咎，位當也。六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。臨之道貴乎廣大兼收並用，不忌不嫉而已，得無為用天下之道，此君臨之大者。六五以柔弱之資而履尊位，能知此道，則大君之所宜而無不吉也。五以坤體順而應二，二以剛中之賢悅而應五。然人君駕御群臣當以剛斷，而専以柔順，則強臣或有擅命之漸；人臣事主當有從違可否，而専以媚悅，則奸佞者或得肆其欺。故象言大君之宜行中之謂者，謂順說之道貴得中而無過不及之患，則君臣各盡其任矣。

The line statement for the fourth line says: "Approaching fully, there is no blame." The Small Image Commentary says: "Approaching fully without blame is because the position is appropriate." The upper trigram is the Earth trigram, which is most gentle and yielding. The fourth line, being a six, is in a high and proper position and corresponds with the first line. It approaches the ruler above and governs the people below, making it the most complete line in the Hexagram of Approaching. Other lines are far from the ruler and often have fears, but the fourth line is close to the ruler and shares a harmonious relationship. Using such a position to govern the people, how could there be any blame? Therefore, the Small Image Commentary says, "Approaching fully without blame, because the position is appropriate." The line statement for the fifth line says: "Knowing how to approach, it is suitable for the great ruler, and it is auspicious." The Image Commentary says: "Suitable for the great ruler refers to acting in accordance with the middle path." The way of governing the world is to have a broad mind and to include all, without suspicion or jealousy; achieving this, one attains the path of governing the world without action, which is the true way of ruling. The fifth line, with its gentle nature, has reached the exalted position and understands this principle, which is exactly what a great ruler should do, hence it is auspicious. The fifth line, with the gentle nature of the Earth trigram, harmonizes with the second line, which is strong and upright, and the second line, with its strength and uprightness, harmonizes with the fifth line in a joyful manner. However, a ruler should govern ministers with firmness and decisiveness; if he is always gentle, powerful ministers will gradually take over authority. Ministers should serve the ruler with obedience, resistance, affirmation, and negation; if they are always flattering, wicked people will act deceitfully. Therefore, the Image Commentary says, "Suitable for the great ruler, it is called acting in the middle," meaning that the path of harmony and obedience is valuable when it is in the middle, without excess or deficiency, so that both ruler and ministers can fulfill their duties.

上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。上六居坤之終，處上卦之極，順之至也。在上而能以敦厚臨物，不以尊貴驕人；二陽在下而以順受之，雖無應於陽而不妨其進，厚之至也。二陽在內而志常欲佽助之，與夫居上位而蔽賢嫉能者有間矣，故雖居臨之終，宜凶而獲吉，宜有咎而卒無咎也。

The line statement for the sixth line at the top says: "Dun lin, ji, wu jiu." The Small Image Commentary says: "Dun lin is auspicious because its intention is attached to the two yang lines in the inner trigram." The sixth line at the top is at the end of the坤 trigram and the top of the upper trigram, having reached the extreme of flexibility and submissiveness. Although it is in the highest position, it approaches all things with a sincere and earnest attitude, without being arrogant because of its high status. The two yang lines below are advancing, and it accepts them with flexibility, even though there is no direct correspondence between them. This is the extreme of sincerity and earnestness. The two yang lines are in the inner trigram, yet the sixth line at the top often wishes to support them, which is different from those in high positions who block the talents and resent the capable. Therefore, although it is at the end of the Lin hexagram, which should be dangerous, it is auspicious; although it should have faults, it ultimately has none.

坤下巽上。觀：盥而不薦，有孚顒若。聖人化天下之道，非諄諄然以言語感說之也，以行與事示之，使民得法象焉，故其從也輕。孔子曰：正其衣冠，尊其瞻視，儼然人望而畏之，孰有不敬憚而瞻仰者哉？凡祭必先涗手而後酌獻，盥，涗手也。宗廟之禮莫盛於始盥之時，蓋精誠蘊於內而威儀肅於外。孔子於既灌之後不欲觀者，蓋繁文縟節容有偽焉，有不足觀者矣。惟齋莊恭敬之貌，顒然端委於上，而天下化服之，其道豈不簡且易哉！

The lower trigram of the Guan hexagram is Kun (Earth), and the upper trigram is Xun (Wind). The hexagram statement says: "Washing hands but not offering, with sincerity and solemnity." The sage's method of teaching the world is not to persuade people with endless words, but to set an example through his own conduct and governance, so that the people have something to follow. Thus, the people follow him without effort. Confucius said: "Maintain proper attire, look serious, and appear dignified; when others see you, they will feel reverence. Who would then not show respect?" (See "Yao Yu" in the Analects). In rituals, one must first wash hands before presenting wine to the gods. "Washing hands" refers to washing. The rites of the ancestral temple reach their peak at the moment just before the sacrifice, because at that time sincerity is accumulated within, and solemnity is displayed outwardly. Confucius said he did not want to look further after the pouring of wine during the ancestral sacrifice, because the subsequent elaborate procedures are prone to contain falsehoods, so there is nothing more to see. As long as the appearance of solemnity and reverence stands dignified in the upper position, the people of the world will be moved and convinced. Is this path not simple and easy?

彖曰：大觀在上，順而巽，中正以觀天下。觀盥而不薦有孚顒若，下觀而化也。聖人感人心之道莫大乎誠敬，故孔子言使民如承大祭。然則欲民之化服，豈勢力所能驅迫之哉？九五以順之徳履中正之位，為一卦之主，以此觀天下，猶日之方中，赫然在上，有目者咸覩，此觀之所以為大也。能齋莊誠敬，儼然以臨其下，則民皆觀感而化也。若既盥之後，則精意散漫，假物然後見其誠，則所感者末矣。

The Commentary on the Judgment says: "A great model holds a high position, is gentle and humble, and displays the virtue of uprightness and correctness to the world. 'Observing the washing but not the offering, with sincere reverence' refers to the people below being inspired and influenced by this." The method by which the sage moves the hearts of people is nothing greater than sincerity and reverence, so Confucius said that governing the people should be as reverent as performing a great sacrifice (see The Analects, Yan Yuan). If this is the case, how can the people be moved and convinced by force and power? The Nine in the Fifth, with its gentle virtue, occupies the position of uprightness and correctness, which is the main line of the entire hexagram. With such a position, it displays its virtue to the world, just like the sun at noon, shining brightly above, visible to all who have eyes. This is why 'Observing' is considered great. If one can be solemn and dignified in appearance, and approach the people with sincerity and reverence, the people will be inspired and influenced. However, if after washing one's hands in ritual, the sincere heart gradually becomes slack, and one relies on external rites to show sincerity, then what one can move is only the superficial aspect.

觀天之神道而四時不忒，聖人以神道設敎而天下服矣。神也者，妙萬物以為言者也。四時行焉，百物生焉，莫之為而為者，天何言哉？此天之神道也。聖人以此設敎，則不見其治之之跡，故心既悅而誠服之。後世蓋有假天之神道以誑惑百姓，遂謂河圖洛書疑亦神道設教者，若然，則上世帝王亦有時而欺天下耶？其說陋矣。

The Commentary on the Judgment continues to say: "Observing the mysterious operation of Heaven, the four seasons never fail; the sage follows this mysterious way to establish education, and all people then submit to it." The term "spirit" refers to its subtle accomplishment of all things. The four seasons proceed as they should, all things grow as they should, without anyone deliberately acting, yet everything naturally comes to be. Has Heaven ever spoken? This is the way of Heaven's spirit. The sage follows this way in establishing education, so there is no visible trace of his governance. Thus, people's hearts first feel joy, then sincerely submit. Later generations have even used the way of Heaven's spirit to deceive and confuse the people. Thus, some have doubted that the Yellow River Chart and the Luo Writing are merely means of the way of Heaven's spirit. If that is so, then would not the ancient emperors have sometimes deceived the world? Such a view is very shallow.

象曰：風行地上，觀，先王以省方觀民設教。風行天上，則庸有不及物者；風行地上，則物無不鼔動者。聖人體此象以制巡狩之禮，省觀萬方以察民俗，因其土風而設為教化。一遊一豫為諸侯度，則事無不順乎民心者，此堯舜三代之禮。至秦皇漢武巡遊無度，縱其侈心，適所以擾天下而啟英雄窺覬之端，失先王所以省方觀民之意，由上之人事繁文而不務簡易之過也。

The Great Image Commentary says: "Wind moves across the earth, this is observing; the former kings thus understood the need to tour the land, investigate the people's conditions, and establish education." If wind moves in the sky, it inevitably leaves some things untouched; but when wind moves on the earth, nothing is left unstimulated. The sage observed this hexagram and established the ritual of the Son of Heaven touring the land, visiting all regions to examine customs and people's ways, and setting up education according to local conditions. Each journey and tour of the Son of Heaven became a model for the feudal lords to follow. Thus, nothing they did would go against the people's will. This is the ritual of Yao, Shun, and the Three Dynasties. However, during the reigns of Qin Shi Huang and Han Wu Di, their tours were without restraint, indulging their extravagant desires, which instead disturbed the world and opened the way for heroes to plot and covet power. They completely lost the original intention of the former kings to tour the land and investigate the people's conditions. This was due to those in power focusing only on elaborate ceremonies, but not on the simplicity and mistakes of the essentials.

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。初六以陰柔最處卦下，有童子之象，所見鄙淺，不出卑陋之間，小人亦如之。所見如此，固難抗之使髙明也，故無咎。君子當大觀於天下，如七十二子之觀仲尼，見宗廟之美、百官之富；若以陰柔自守，則吝道也。聖人毎以輕約望小人，故待之不可不恕；以逺大期君子，故責之不可不嚴。象言初六童觀小人道者，固守淺陋，此小人之道耳。

The line statement for the first line (Initial Six) says: "Observing from a childish perspective, the petty person incurs no blame, but the gentleman is reluctant." The Small Image Commentary explains: "The childish observation of the first line represents the way of the petty person." The first line, with its yin and soft nature, is located at the very bottom of the hexagram, symbolizing a child's perspective. This perspective is shallow and limited, confined to a lowly and vulgar realm, which is precisely the state of the petty person. Since their vision is so limited, it is inherently difficult to elevate them to a higher level, hence the statement "no blame" applies to the petty person. The gentleman, however, should have a broad view of the world, as the seventy-two disciples of Confucius looked up to him, seeing the grandeur of the ancestral temple and the prosperity of the officials (as recorded in the Analects of Confucius, Zizhang). If one merely clings to a passive and soft position, they are following the path of narrow-mindedness and meanness. The sage sets lighter and simpler standards for the petty person, thus treating them with leniency; but for the gentleman, he sets lofty expectations, hence holding him to strict standards. The Small Image Commentary says, "The childish observation of the first line is the way of the petty person," meaning that clinging to a narrow and shallow view is nothing more than the way of the petty person.

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。女子處房奧之中以窺於外，屏幽閒，所見雖小，其貞足道，故窺觀於女貞為利，而非君子達觀之道也。二以陰柔上應陽剛之君，不能觀其大者，當大觀之時而體陰處內，非丈夫之事，為可醜也。

The line statement for the second line says: "Observing from a hidden place, it is advantageous for a woman to be faithful." The Small Image Commentary says: "Observing from a hidden place and being faithful is something even a gentleman would find shameful." A woman living deep within the inner chamber, peeking out through a crack in the door, is secluded and quiet, and though her view is limited, her virtue of chastity is commendable. Therefore, this act of secretly observing is considered beneficial for a woman's chastity, but it is not the way of a gentleman who should have an open and comprehensive view. The second line, being a yin line, corresponds to the yang line above, but it cannot see the bigger picture. At a time when the world has much to observe, it remains within the inner trigram, being passive and weak. This is not the conduct of a true man, hence it is considered shameful.

六三：觀我生，進退。象曰：觀我生進退，未失道也。聖人既以身觀天下，又當反身而自觀，以為進退去就之義焉。觀天下者，觀乎萬物也；反身而觀者，內觀乎道也。六三以陰柔而據陽位，且有應乎上，若可進之時，而量能審已、度時之宜以為進退焉，如此雖未合道，亦庶幾乎未為甚失矣。

The line statement for the third line says: "Observing my life, advancing and retreating." The Small Image Commentary says: "Observing my life and advancing and retreating, it has not deviated from the right path." The sage, having set an example for the world, should also examine himself and decide on advancement or retreat, taking office or leaving based on this. Observing the world means observing all things; examining oneself means looking inward to see what path one holds. The third line, though of a yin and soft nature, occupies a yang and strong position, and corresponds with the top nine, which seems to be a time for advancement. However, it can assess its own ability and examine the suitability of the situation to decide on advancement or retreat. Although this is not yet fully in accordance with the Dao, it is not a great mistake.

六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。六四得人臣之正，居近君之位，大臣之有道者，可進之時也，故觀國之光，利用賓于王。孟子曰：故將大有為之君必有所不召之臣，其尊徳樂道不如是不足與有為也。九五為大觀之主，而四以大臣來觀國之光，豈遽得而臣之哉？乾之九二九五皆曰利見大人，蓋在下之大人如太公伯夷，則利見在上之大人；在上之大人如文王，則利見在下之大人也。君臣相遇，必能大有為於天下，生民被惠，宗社蒙福，一見一用，交相為利，豈不難哉！尚賓者，賓之而不敢臣也。

The line statement for the fourth line says: "Observing the brilliance of the state, it is advantageous to serve as a guest to the king." The Small Image Commentary says: "Observing the brilliance of the state means the king treats him with the courtesy of a guest." The fourth line is in the proper position of a minister and is close to the position of the king, indicating a virtuous minister who has encountered an opportune time for advancement. Therefore, it says observing the brilliance of the entire country is appropriate for serving as a guest to the king. The Book of Mencius, Part Gongsun Chou, says: "A ruler who is about to achieve great things will certainly have ministers he dares not summon; if a ruler cannot honor virtue and love righteousness to this extent, he is not fit to share great undertakings with him." The fifth line is the main line of the Great Observation hexagram. The fourth line, as a minister, comes to observe the brilliance of the state, so how could the fifth line immediately use him as a minister? Both the second line of the Qian hexagram and the fifth line say "it is advantageous to meet a great man." A great man in a lower position, such as Jiang Taigong or Bo Yi, is appropriate to meet a great man in a higher position; a great man in a higher position, such as King Wen of Zhou, is appropriate to meet a great man in a lower position. When a ruler and a minister meet, they must surely achieve great things, benefiting the people and the ancestral temples and state altars. However, one party must be willing to meet and the other to employ, both benefiting from the encounter. Is such a meeting not extremely rare? The term "honoring as a guest" means honoring him with the courtesy of a guest, and not treating him as a subordinate.

九五：觀我生，君子無咎。象曰：觀我生，觀民也。聖人以身觀天下，萬方有罪在予一人，予一人有罪無以爾萬方，能常作是觀，則可以無咎。蓋民生治亂繫於上之舉措，則吾之動作起居可不慎乎？反求諸已而不可見，則考之民俗之善否而已。然則觀民俗者，乃所以觀吾生也。

The fifth line statement says: "Observing my life, the gentleman incurs no blame." The Small Image Commentary says: "Observing my life is actually observing the people." The sage uses himself as a model for the world: if the whole world has faults, the responsibility lies with me alone; if I alone have faults, do not involve the whole world. If one can constantly reflect in this way, there will be no mistakes. The prosperity or disorder of the people's lives depends on the actions of those in power, so how can my actions and conduct not be cautious? If I cannot clearly reflect upon myself, then I should examine the customs of the people. In this way, observing the customs of the people is actually observing my own conduct.

上九：觀其生，君子無咎。象曰：觀其生，志未平也。上九雖不在其位，而以陽剛處九五之上，有應於下，非能恝然出於事任之外也，則民之生理實任其責。伊尹自任以天下之重，有一夫不被其澤者，若已推而納之溝中，能於此作觀，固可免咎。象曰觀其生志未平者，上九在事任之外，非有職守者，特以位髙望重，未能兼善天下，憂世之心志尚未平也。

The line statement for the top line (上九) says: "Observing the people's livelihood, the gentleman incurs no blame." The Small Image Commentary explains: "Observing the people's livelihood means that his concern for the world has not yet been at peace." Although the top line is not in the position of a ruler, it holds a yang line above the nine in the fifth, and has a corresponding line in the lower trigram. Therefore, it cannot remain indifferent to matters and responsibilities. The people's livelihood is still something he must take responsibility for. Yi Yin took upon himself the heavy burden of the world; as long as one person did not receive his grace, he felt as if he had pushed that person into a ditch (based on the saying in "The Great Learning" from the Mencius). With such a mindset, one can naturally avoid blame. The Small Image Commentary says, "Observing the people's livelihood, his aspirations are not yet at peace," meaning that the top line is already beyond his official duties and has no specific responsibilities. However, because of his high position and great reputation, he still cannot benefit the whole world, and his concern for the world remains unsettled.